~by Adi Shankaracharya
To the One whose lotus feet are served king of the Devas,
That merciful One who bears the moon on His forehead,
Who wears a serpent as His sacred thread and is clad in the directions,
And who is worshipped by Narada and other yogis;
Obeisance to Kalabhairava, the Lord of city of Kashi. (1)
To the One whose luster is like a million suns,
To the Bearer of the spear, sword, noose and club,
To the Bestower of enjoyment and liberation,
To the Maintainer of the
He whose body appears adorned because of the golden nooses He carries,
Obeisance to Kalabhairava, the Lord of city of
To Him who wears sandals studded with gems,
To Him whose loud laughter can tear asunder all born of the egg of Brahma,
To the Commander of the hosts of spirits and the Bestower of great glory,
-----
On Bhairava
In the Puranas, we find that Shiva is twice insulted – first by Brahmā and then by his son, Daksha-Prajapati. Each time Shiva is insulted, a fierce being appears from Shiva and beheads the insulter. In the first instance, Brahmās fifth head is cut off by Bhairava, and in the second instance, Daksha’s head is cut off by Virabhadra. Those who analyze myths for a living tell us that the practical meaning of these legends is that the religion of Shiva had now gained prominence and usurped the Brahmā-centered religion. Whatever be the meaning of these legends, most people know of Bhairava only from these stories, and consider Him an Attendant of Shiva. Also, in numerous Shiva temples, Bhairava is stationed outside as a gate-keeper. All of this comes to us from Puranic legends.
In Shaiva Agamic theology, however, we find that Bhairava is Shiva, and Shiva is Bhairava – there is no difference whatsoever. He who is praised as Maha-Rudra in the Vedas is called Shiva, Rudra and Bhairava in the Agamas – of this there should be no confusion. In fact, the three classes of Shaiva Agamic texts are termed the Shiva, Rudra and Bhairava Agamas. Identification of Shiva as Bhairava is theologically most important in Kashmir Shaivism, which is heavily rooted in the Bhairava Agamas. In this school, the word Bhairava has been broken down into three syllables (bha-ra-va) and creatively it is said to represent bharana (sustenance), ravana (withdrawal), and vamana (bring out/creation).
Understand that the spatial reality of Bhairava is present in everything, in every being, and be this reality. (Vijnana Bhairava Tantra, verse 124)
Just as Shiva stands in the center of His eight forms (Ashtamurtis), who are regarded as the guardians of the eight directions; so Bhairava stands at the center of His eight forms (Ashta-Bhairavas), who are also regarded as the guardians of the eight directions especially in the city of Kashi (Varanasi). The central form of Bhairava is called Mahakalabhairava (“Great Fearful Time”), who is Shiva Himself, the Ruler over time. As time brings aging, death and decay, He is represented in a fearful form. Yet, Mahakalabhairava is also beyond time all the same, and that is His formless beauty.
Aum Bhairavaya Namah.
For printable version of this hymn, click here (Sanskrit, transliteration and translation).
Agnideva © 2007. All rights reserved.
4 comments:
thanks very much for the post...it is much appreciated .....great work
thanks very much for the post...it is much appreciated .....great work
hi..m very interested in knowing wat the verses of the vijnana bhairava tantra mean..is there any literature which can help a beginner wit not much sanskrit knowledge..i would be very glad if u could respond to ths..
seetha
Hari Om, The printable version is REALLY good! One can see the Sanskrit text in an easy to read font, the transliteration if you need that, and also the translation all on one page which is great!
The little commentary on this page is also good, not too wordy yet simple and direct.
All the best!
Om Tat Sat
Swami Yogaratna
Post a Comment